Tertia Pars
Lecture 125: The Glorious and Integral Body of the Risen Christ

Transcript
================================================================================

It should be said, therefore, that Christ from the eyes of the disciples vanished, right, huh? Not because he was corrupted or resolved into something invisible, right, huh? But because by his will he, he what? Stopped being seen by them. Either, uh, either being present to them or even, you know, departing from them by the gift of what? Agility, right? Okay. I suppose in heaven, huh, everybody would want to see, you know, what these saints looked like in the flesh, right? You know, you know, Augustine says somewhere he wanted to, you know, what he really wanted to do is he wanted to see Christ in the flesh, right, huh? He wanted to see Rome in all his glory, too, at least. But you want to see Rome in all his glory, but, you know, if you're a saint, you know, everybody's going to look and see what you look at. You probably want to be invisible for a while, you know, just to avoid having all these people come around you to see what you look like in the flesh. You know, what's the, I didn't learn. What the time is, you know, you know, crazy. Is he really the thing? All these people gawking in, too. They probably have a conveyor belt for the really popular saints who just go by it. Okay, now what about his figure, right? To the third, it should be said that as Severianus, is he one of the church fathers there, said in the Prasca Sermon, let no one think that Christ, by his resurrection, has changed the, what, figure of his face, which is to be understood as regards the lines of his members, right? Because nothing disordered and deformed was in the body of Christ, conceived by the Holy Spirit, that in the resurrection ought to be corrected. He took, however, in resurrection, the glory of clarity, right? Once, he adds there, but his, what, likeness or appearance was changed when he was made from the immortal, immortal, right, that he acquired the glory of the face, right? But he did not lose the substance of the face, huh? But he did not ever appear to those disciples in his, what, glorious species, right, right? But just as he was in his, what, power, that his body be seen or not seen, so it was in his power that from his, from the sight of him could be formed in the eyes of those seeing him, either the glorious form or the non-glories, right, are also mixed of them, or anyway. Having itself out. For a little difference, suffices to this that some would be seen in a, what? Yeah. In a living appearance. Yeah, yeah. Have you ever seen those? They sometimes don't have a face, two pictures, his face is exactly the same, but they change some of the things around it or whatever, and it looks like a sleeve of the face. Oh, yeah. They're kind of like optical illusions. They can actually take the same identical face and they change just a few things around it. Uh-huh. And it looks like... You know, they're all talking about the new, what's her name, Philip there, Prince Philip, I guess it is, and the, and the, and the, and the, and the, and the, and the, and the bride-to-be, right, huh? Oh, no, they're going to hear it. You see, you see all the pictures of her, you know, on the papers all the time, you know. So they say, hey, she's really good looking, you know. I don't really like her looks at all, you know. It's the way they, when they catch them, you know, huh? Because they're staffing all these pictures of her. Oh, yeah, yeah. You know, it's kind of funny. Somebody, they appear very attractive at one point, not attractive at all, you know. It's a modica difference, a little difference, suffices that someone appear in an eating energy, right? Who did the body of Christ... It was glorious, right? It seems that the body of Christ did not resurrect glorious, huh? For glorious bodies are, what, shining, huh, light and so on, huh? According to that in Matthew 13, huh, the just will beam, shine, as the sun in the kingdom of their father, right? But shining bodies are seen according to their light, right? Not, however, according to the notion of color. Since, therefore, the body of Christ was seen under the species of color, as has been seen before, it would seem that it was not, what, glorious, huh? More, a glorious body is incorruptible, but the body of Christ does not seem to have been incorruptible, for it was touchable, I guess, huh? As he himself says, touch me and see, right? For Gregory says in this anomaly that there's necessarily to, what, be corrupted that can be touched, right? And that is not able to be touched that is not corrupted, huh? Therefore, the body of Christ was, what, not glorious, huh? Moreover, the glorious body is not animal, but spiritual, as is clear in 1 Corinthians 15. But the body of Christ would seem to be animal after resurrection, because he ate and drank with his, it's an animal body, he eats and drinks. Therefore, it seems the body of Christ was not, what, glorious, huh? But against all this is what the Apostle says in Philippians chapter 3. He will reform the body of our humility, make it configured to the body of his clarity. I answer, Thomas says, that the body of Christ in the resurrection was glorious, huh? And this appears to be so for a three-fold reason, huh? First, because the resurrection of Christ was the exemplar, right? And cause of our resurrection, as it's had in 1 Corinthians 15. But the saints in resurrection have glorious bodies, huh? For he said about them, I guess it's in Corinthians 2, I guess, huh? It is seeded in ignobility, but it rises in, what, glory, huh? Whence, since the cause is potiorum, more potent than the cause, and the exemplar than the exemplar, yeah? Much more was the body of Christ rising, glorious, huh? Secondly, because through the humility of his passion, he merited the glory of the resurrection. For whence he himself said, Now my soul is, what, troubled, which pertains to the passion. And afterwards he joins, potter, clarify your name. In which he asks for the glory of the, what, resurrection. Third, because, as it's had above, the soul of Christ, from the beginning of his conception, was glorious through the enjoyment, the perfect enjoyment of the divinity, huh? But it was made dispensative, right? By dispensation. And that from the soul, his glory would not redound to the body. In order that the mystery of our redemption might be fulfilled by his passion. And therefore, having carried out the mystery of the passion and death of Christ, the soul of Christ immediately, in the body, taken up again in resurrection, derived, or what, shined forth as glory. And thus it was done, or this was by route, that the body was what? Glorious. Glorious, huh? Yeah, that's pretty definitive. It seems to me that body in the article there, right? Yeah. Pretty, pretty, pretty solid stuff, this guy. I was just wondering, did he have allergies? Did St. Thomas have allergies? Did he have to put up with this stuff? I know that the great Heidenberg had down, you know, the allergies are, and here he is. He went up to the island there, off the coast of Germany there, you know, to get away from it. And he had so much real bright ideas, you know. Yeah, once he calmed down. The little island off the coast there describes that, huh? Was he in one of the, did the bottom of him, was he in the desert there? Top of him in Heisenberg? I don't know. He was involved in the German effort, you know, but they, you know, they didn't think it was going to be, you know, that possible, or there's too much, you know, so they didn't need to go into full production, you know. But did the American, he wasn't, he wasn't front of the Americans or that was right here or something. What? I'm sorry, he wasn't brought over to the Americans? Well, no, we decided to take him prisoner at the end of the war. So he had already gone down to his house in the mountains there, and so the Americans came, and he knew they were coming, and took him to England for safekeeping, right? Because if not, the Germans, or the Russians, rather, coming in and stealing the scientists, taking them to Russia, they made the bomb there. And so we took him, and of course, when they took him to England, they had these secret microphones, and they could see the conversation, and see how far the Germans had got it with the preparation of the A-bomb, you know. Of course, when the A-bomb was dropped in Japan, then they were kind of surprised, you know, that the Americans had gotten that far, and so. But if Hitler had gotten the A-bomb before us, we'd all be Nazis today, probably. Given that, I've hesitated to use it, of course. Okay, we're up to the objections now? First one's about the color, right? To the first, therefore, it should be said that everything that is received in another is received in it according to the way of the receiver. Because, therefore, the glory of the body is derived from the soul, as Augustine says in the Epistle to Dioskorum, the brightness or clarity of the glorified body is according to, what, color, which is natural to the human body, just as glass, I guess, diversely colored, we see splendor from the shining of the sun according to the mode of its own color, right? Just as, however, in the power of a glorified man is that his body be, what, seen or not seen, right? So it is in its power that its clarity be seen, or what, not seen, huh? Whence it can be in its own color seen without any, what, clarity. And in this way, Christ appeared to his disciples after his, what, resurrection, huh? Now what about the body being touchable, right? To the second, it should be said that some body is said to be palpable, touchable, I guess, is how you translated it out of it, not only by reason of resistance, but also by reason of its, what? Density. Density, huh? Because to rare and dense follow heavy and light, right? Hot and cold and other contrasts from the mental science, yeah, which are the principles of the corruption of elementary bodies, right? Whence the body that is touchable by human touch is naturally, what, corruptible, huh? If, however, there is some body-resisting touch that is not disposed according to the force and qualities, which are proper objects of human touch, as is the celestial body, right? Such a body is not said to be, what? Touchable. Yeah. Doesn't have the same qualities as touch knows, huh? So, let's take a look at it. Let's take a look at it. Let's take a look at it. Let's take a look at it. Now, we don't know about that, but we can leave that aside a little bit. But the body of Christ, truly, after resurrection, was composed from the elements, having in itself the tangible qualities which are required by the nature of the human body. And therefore, naturally, it was, what? Touchable. And if it had nothing other beyond the nature of the human body, it would have been corruptible, right? But it had something else that rendered it incorruptible. Not the nature of a heavenly body, right? As some say, about whom one would acquire more. But the glory redounding from the blessed soul. Because as Augustine says to Dioscarus, so potent in nature, God made the soul, that from its most full beatitude, there redounds into the body the fullness of health. That is the vigor of incorruption, huh? So why isn't your soul taking care of your body right now, huh? Why are you sniffling? So, yeah. You're not yet enjoying plenissima beatitude, that's for sure. And therefore, as Gregory says, the body of Christ is shown after resurrection to be of the same nature, but of another, what? Gloria. To the third should be said, as Augustine says in the 13th book about the city of God, our Savior, right, after resurrection, already is in a, what, spiritual flesh, but nevertheless a true flesh, right? He took food and drink with his disciples, not by the need of food, but things. Yeah. For as Bede says, in another way, water, the thirsty earth absorbs water, in another way, the ray of the sun, huh? Yeah. For the one is of indigence and the other of power, right? Nice little comparison of Bede, huh? So he ate after resurrection, not as it were needing food, but in that way, that he might, what, bring out the nature of the body, that it rose up. And on account of this, it is not foul that it was an animal body that was needing food, huh? So he won't have any, sorry to have him to eat food for the son of it? What's that like, anyway, what was that like when he used to eat food? I was wondering, what's the purpose of, like, no-calorie soda? There's no purpose in it. Yeah. Just taste. Yeah. What do you care? There's no nutrition. What are you taking for? Sugar? No-calorie soda. It's really good. The sugar one tastes like water. It's the case. You just want to put your taste back. Yeah, well, it's like my flavored water that's popular. But it has vitamin in it. Yeah. It has water in it. Huh? It has water in it. Yeah, it's a diuretic water. If it's got caffeine, it's a diuretic. Yeah. You lose more than you. Maybe it's penitential. Maybe it's a penitential. Yeah. It's like celery. Yeah. Instruments of penitential. I've got all these heinequins in the house now, you know, because my brother-in-law comes over, and he drinks his heinequins, right? Well, not all he drinks, but that's the main thing he drinks. And his son takes it out. After him drinks heinequins, too, you know. So I've got to go out and get a 12-pack of heinequins, you know. Well, of course, he makes sure when he arrives that he doesn't have any beer in the house. So he brings a 12-pack of heinequins. See, all these bottles of heinequins left over. You should give my Wednesdays, too. You should give me each a bottle of heinequins. It's a very happy situation. Yeah. I can drink some popcorn or something, you know. Yeah, or pizza. Pizza goes well with beer. Yeah, yeah. Pepperoni pizza, yeah? Okay, we're up to Article 3 here. To the third one. One proceeds thus, it seems that the body of Christ did not resurrect whole or interval, right? For of the integrity of the human body is flesh and blood, right? Which Christ did not seem to have, because it is said, 1 Corinthians 15, flesh and blood do not possess the kingdom of God, huh? But Christ, however, rose in the glory of the kingdom of God. Therefore, it seems he did not have flesh and blood, huh? So the devil can quote scripture, right? Thomas, too. Moreover, flesh, I mean, blood is one of the four humors, huh? If therefore Christ had blood, for a like reason he would have the other humors, from which there is cause corruption in the bodies of animals. Thus, therefore, it would follow that the body of Christ was corruptible, which is inconvenient. Therefore, he did not have flesh and blood. Moreover, the body of Christ that rose ascended into heaven. But something of his blood in some churches is reserved for what? Realize. Therefore, therefore, Christ rose to not rise, the body of Christ did not rise, with the integrity of all of its, what? Parts. The one it's supposed to have, in Italy, they're supposed to have the muscle of the heart. Oh, that's the Eucharist. Oh, that's the Eucharist. That's the Eucharist, that part of the flesh. Yeah, yeah, yeah. So. That's the, yeah, the Eucharist of Miracle, the luncheon. Oh, that's it. It's the myocardium. They examine it. It's the flesh from the heart. Yeah, there's blood, too. Yeah, there's five drops of blood. Well, again, this is what the Lord says. After the resurrection, speaking to the disciples, a spirit does not have flesh and bones as you see me to have, right? I answer, it should be said, it has been said, the body of Christ in the resurrection was of the same nature, but of a different, what? Glory. Whence, whatever pertains to the nature of the human body, the whole was in the body of Christ rising. Now, it is manifest that to the nature of the body of Christ pertains flesh and bones and blood and other things of this sort. And therefore, all of these were in the body of Christ rising, and also integrally, without any diminution, right? Otherwise, it would not be a perfect resurrection if he did not, what, rise, whatever had fallen through death, right? Whence the Lord says to his faithful, the promises to his faithful, saying, the hairs of your head are all numbered, right? Well, these bald guys. It's easy for me to care. And Luke 21, it said, a hair from your head is not. Now, to say that the body of Christ did not have flesh and bones, and the other parts of this sort that are naturally in the body, pertains to the heir of Hittiches, who says that our body in that resurrection will be untouchable, right, and more subtle than the winds and the air, right? And that the Lord, after confirming the hearts of the disciples, touching, everything that in him was able to be touched, he returned to some kind of subtlety, right? Which there, Gregory disproves, right? Because the body of Christ, after resurrection, was not quite changed. According to that of Romans 6, Christ rising from the dead no longer dies. Whence he who said this, right, retracted it in his own, what? Death, huh? There's a little footnote here. Gregory narrates to Eutychus when he was now near death, right, huh? Removing the skin, so I said, I confess that all in Harkarne, Hesugimus, that we all, in this flesh, whoa, right, there he is. Anyway. If it was unsuitable that Christ would take on his own conception, the body of another nature, right, huh? As a heavenly body, as Valentine asserts, right? Rejects that in the Summa Contagentia list down the sea. Much more inconvenient is it that in the Resurrection, he resumed a body of another nature, right? Because the body in the Resurrection resumed to immortal life, huh? Yeah. The same body that in the Conception he took for a, what? Mortal life, huh? What about his first objection from flesh and blood were not... Yeah. The first, therefore, it should be said that flesh and blood there are not taken for, what? The nature of flesh and blood, but for the guilt of, what? Flesh and blood, huh? As Gregory says in the 14th book of Moralia, right? Or for the corruption of flesh and blood, right? So we speak of the sins of the flesh, right? Mm-hmm. Okay. And there, does that mean the nature of the flesh, you know? Or the culpa there? Or the corruption of the flesh and blood, right? For as Augustine says, time of the Resurrection, the flesh. It will not be there the corruption and mortality of flesh and blood, right? Flesh, therefore, in its substance, will possess the kingdom of God, right, huh? According as it is said, that a spirit does not have flesh and bones, as you see me to have, right, huh? But flesh, when it is understood according to its corruption, it will not, what? Possess the kingdom of God. Hence, continually, add in its words, the apostle, huh? Nor corruption, what? Incorrupt. Incorrupt, yeah. You can see how a person can be taken up with that text, though, right? Flesh and blood, or not. My brother Marcus was getting married later in life, you know, and said, he's going away of all flesh. So it's as flesh as that, huh? To the second, it should be said, as Augustine says in the same book, it's about the humor, it's okay. Perhaps, right, taking occasion of the blood, right, he urges us, a molesting persecutor, urges us, and says that if blood was in the body of Christ rising, right, wherefore was it not, what? Roam like a woman, or like man, I guess. Why is that not blood? Yeah, why not also, yeah, cholera, and melancholy, right, and so on, and all the rest, yeah. By which the four, what? The humorous. Yeah. Nature of the four humans. I guess by which ones you had the most of, you'd have some temperament, right? Right. Right. Right. Right. Right. Right. Right. But whoever adds, you must be aware of what, adding corruption, right, lest he corrupt the saneness and the chastity, right, of the faith. For the divine power is able, of his visible and tractable nature of bodies, some things you're meaning, to take away qualities he wishes, right, that there be absent what? Qualls. To corruption, to emotion without retirement, power without what? Fatigue. Yeah. Eat without eating. Without the necessity of eating, yeah? Power of eating without the hunger. Incessity of eating, yeah. So we can't have pizza, beer, and we won't need it. No. You won't have hunger for it, either. We won't have hunger for it. But we can have it. What's going to do? Well, their talents will be wasted. I'll make angel food. But Mozart's talents won't be wasted. Well, they'll be up there conducting, you know, the great praise of our Lord. Now, what about the blood in those miracles, huh? To the third, it should be said that the whole blood which flowed from the body of Christ retains to the truth of human nature. And this will resurrect in the body of Christ, huh? And the same reason is true about all the particles pertaining to the truth and integrity of human nature. But the blood which in some churches is observed for what? Relics? Relics. Did not flow from the side of Christ, but miraculously is said to what? What? What? Flown from a certain image of Christ. I suppose he's thinking of the reward, right? That all the suffering into the body went, you know, and all the shedding of blood, you know, has to be rewarded by resurrecting, right? And, I mean, even in this life, your blood is replaced, right? It's replaced already. Every cell in your body is replaced within seven years. So, I take it on things, I don't know. Well, I was in the hospital there, you know, and they gave me one pint of blood, you know, and they just gave me a second pint, and the doctor says, let's skip that. And he says, because, you know, the chances of you getting infected with some of the blood, and you replace this pint yourself, you know, and if you forget how long it takes, not too long. And, so, I mean, there's plenty of blood to go around for these buildings, I guess. Can you get time to do the last article again? Sure. To the fourth one. To the fourth one.